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PSALM. 75. 2, 3. When I shall receiue the Congregation, ( or, when I shall take a conuenient time ) I will iudge according vnto right.PSALM. 75. 2, 3. When I shall receive the Congregation, (or, when I shall take a convenient time) I will judge according unto right.
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The earth is dissolued, ( or, melted ) and all the inhabitants thereof; I beare up the pillars of it.
The earth is dissolved, (or, melted) and all the inhabitants thereof; I bear up the pillars of it.
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THIS Psalme is accounted a kinde of Dialogue betweene God and the Prophet.
THIS Psalm is accounted a kind of Dialogue between God and the Prophet.
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For David somtimes speaks in his owne person, and sometimes in Gods. Some thinke the time,
For David sometimes speaks in his own person, and sometime in God's some think the time,
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when hee sung this Psalme, was, when he was now ready to be crowned king ouer Israel, aswell as Iuda. The occasion of this his solemne deuotion was, not onely the care which hee had of the world in generall, the earth, but much more,
when he sung this Psalm, was, when he was now ready to be crowned King over Israel, aswell as Iuda. The occasion of this his solemn devotion was, not only the care which he had of the world in general, the earth, but much more,
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and much neerer the care which hee tooke of the Kingdome of Israel, now committed by God vnto his Gouernement.
and much nearer the care which he took of the Kingdom of Israel, now committed by God unto his Government.
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That Kingdome was then filled with ciuill combustions;
That Kingdom was then filled with civil combustions;
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and the Church (as it vses to be in a troubled State) was out of order too.
and the Church (as it uses to be in a troubled State) was out of order too.
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The Learned, both the Fathers, and the later Diuines, differ much about my Text. For some will read it Time; and some, The Congregation. And the best is, there's warrantable authoritie for both.
The Learned, both the Father's, and the later Divines, differ much about my Text. For Some will read it Time; and Some, The Congregation. And the best is, there's warrantable Authority for both.
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Againe, some will haue it, that this speech ( I will iudge acoording vnto right ) is Dauids promise to God, of his iust administration of the Kingdome;
Again, Some will have it, that this speech (I will judge according unto right) is David promise to God, of his just administration of the Kingdom;
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and some, that it is Gods promise to Dauid, of his Grace and Assistance, to inable him so to gouerne.
and Some, that it is God's promise to David, of his Grace and Assistance, to inable him so to govern.
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If it be Gods speech, they are not all agreed, neither whether it be meant of his temporary execution of Iudgement in this life;
If it be God's speech, they Are not all agreed, neither whither it be meant of his temporary execution of Judgement in this life;
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or of his great and finall iudgement.
or of his great and final judgement.
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Nor do they all agree, whether by the Earth, bee meant the whole world, and the Church spread ouer it;
Nor do they all agree, whither by the Earth, be meant the Whole world, and the Church spread over it;
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or the kingdome of the Iewes, and the Church, as then conteined in it. But the matter is not great.
or the Kingdom of the Iewes, and the Church, as then contained in it. But the matter is not great.
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For the Scripture is not onely true, but full in all these senses;
For the Scripture is not only true, but full in all these Senses;
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and all of them come in close vpon the letter of the Text. And therefore for ought I know, it is the safest way, which shuts out nothing that the Text includes.
and all of them come in close upon the Letter of the Text. And Therefore for ought I know, it is the Safest Way, which shuts out nothing that the Text includes.
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And my Text will easily take in all, if you consider the wordes, as Dauids speech;
And my Text will Easily take in all, if you Consider the words, as David speech;
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yet so, as that one way Dauid be vnderstood to speake in his owne person; and another way in Gods. And this is no newes.
yet so, as that one Way David be understood to speak in his own person; and Another Way in God's And this is no news.
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For vsually in the Psalmes, one and the same speech is meant of Dauid, and Christ; and one and the same action applyed to God and the King. And the reason of this is plaine:
For usually in the Psalms, one and the same speech is meant of David, and christ; and one and the same actium applied to God and the King. And the reason of this is plain:
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For the King is Gods immediate Lieutenant vpon earth;
For the King is God's immediate Lieutenant upon earth;
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and therefore one and the same action is Gods by ordinance, and the Kings by execution.
and Therefore one and the same actium is God's by Ordinance, and the Kings by execution.
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And the power which resides in the King, is not any assuming to himselfe, nor any gift from the people,
And the power which resides in the King, is not any assuming to himself, nor any gift from the people,
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but Gods power, aswellin, as ouer him. So God and the King stand very neere together.
but God's power, aswellin, as over him. So God and the King stand very near together.
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And it is an infinite blessing both vpon the King, and the people, when the Kings heart keepes as neere vnto God,
And it is an infinite blessing both upon the King, and the people, when the Kings heart keeps as near unto God,
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as Gods power is to the King.
as God's power is to the King.
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For then t'is but reading of my Text, and you both see and enioy the blessing presently.
For then It is but reading of my Text, and you both see and enjoy the blessing presently.
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For then the Congregation that comes vp, the great Congregation; great in number, great in place,
For then the Congregation that comes up, the great Congregation; great in number, great in place,
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and great in power, it shall not loose it's labour. For, I will receiue it, saith God; and I, saith the King.
and great in power, it shall not lose it's labour. For, I will receive it, Says God; and I, Says the King.
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The Congregation, whether it bee to serue God, or the State, or both, comes vp at an appointed time;
The Congregation, whither it be to serve God, or the State, or both, comes up At an appointed time;
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and, I will make a conuenient time for it; saith God; and I wil take a conuenient time for it, saith the King.
and, I will make a convenient time for it; Says God; and I will take a convenient time for it, Says the King.
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When I haue receiued it, and in this time, I will iudge in it, and by it, according vnto right, saith God; and I, saith the King.When I have received it, and in this time, I will judge in it, and by it, according unto right, Says God; and I, Says the King.
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If Iustice and Iudgement bee not executed, the Earth will dissolue, the Kingdomes will melt away, all things will sinke and fall; but I will beare vp the pillars of it, saith God; and I, saith the King.
If justice and Judgement be not executed, the Earth will dissolve, the Kingdoms will melt away, all things will sink and fallen; but I will bear up the pillars of it, Says God; and I, Says the King.
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If the Earth dissolue, the Militant Church which dwells vpon it shakes presently. It must needs beare part with the State in which it is;
If the Earth dissolve, the Militant Church which dwells upon it shakes presently. It must needs bear part with the State in which it is;
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but I will beare vp the pillars of that too, saith God; and I, saith the King.
but I will bear up the pillars of that too, Says God; and I, Says the King.
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So blessed a thing it is, where God and the King keepe neere, and worke together. The Text hath Two parts.
So blessed a thing it is, where God and the King keep near, and work together. The Text hath Two parts.
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The one is the state of the Earth, of the Kingdomes, and the Inhabitors thereof;
The one is the state of the Earth, of the Kingdoms, and the Inhabitors thereof;
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and they, when the Prophet wrote this, were in weake estate, melted, and dissolued. The other is, the Remedie, which God and the King will take to settle it.
and they, when the Prophet wrote this, were in weak estate, melted, and dissolved. The other is, the Remedy, which God and the King will take to settle it.
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And concerning this Remedie, heere are Three things expressed. First, the Execution of Iustice, I will iudge according vnto right.
And Concerning this Remedy, Here Are Three things expressed. First, the Execution of justice, I will judge according unto right.
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Secondly, the Establishment, or settling of the Pillars, I beare top the pillars of it.
Secondly, the Establishment, or settling of the Pillars, I bear top the pillars of it.
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Thirdly, the Time for both these, and that is a conuenient Time, euen when Hee shall receiue the Congregation.
Thirdly, the Time for both these, and that is a convenient Time, even when He shall receive the Congregation.
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I begin at the state in which Dauid, when hee came to the Crowne, found the Earth, the world in generall;
I begin At the state in which David, when he Come to the Crown, found the Earth, the world in general;
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the Kingdome of Iuda in particular; and the Church of God.
the Kingdom of Iuda in particular; and the Church of God.
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And surely my Text giues mee no hope, but Liquefacta est, weakenesse, dissolution, and melting in them all.
And surely my Text gives me no hope, but Liquefacta est, weakness, dissolution, and melting in them all.
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For the world first, that so farre as the Assyrian Monarchie preuailed, in those dayes of Dauid, melted betweene riot and crueltie.
For the world First, that so Far as the assyrian Monarchy prevailed, in those days of David, melted between riot and cruelty.
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And the rest of the world which was not vnder them, was broken and dissolued into petty Dynasties and Gouernements; which did nothing almost but prey one vpon another.
And the rest of the world which was not under them, was broken and dissolved into Petty Dynasties and Governments; which did nothing almost but prey one upon Another.
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And for the Kingdome of Iuda, (the speciall ayme of my Text) that melted first in the great disobedience of Saul, and after that in ciuill dissentions betweene Dauid, and Ishbosheth the sonne of Saul, for diuers yeeres together.
And for the Kingdom of Iuda, (the special aim of my Text) that melted First in the great disobedience of Saul, and After that in civil dissensions between David, and Ishbosheth the son of Saul, for diverse Years together.
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And as for the Church, that had no publicke roome then giuen it, but in Iudea; and there it could not stand fast when the Earth melted vnder it.
And as for the Church, that had no public room then given it, but in Iudea; and there it could not stand fast when the Earth melted under it.
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And we finde toward the end of Saul, 85. Priests were put to the sword at once, and vniustly all.
And we find towards the end of Saul, 85. Priests were put to the sword At once, and unjustly all.
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And the Church cannot choose but melt when her Priests are slaine: for the speediest melting that is, is to melt in blood.
And the Church cannot choose but melt when her Priests Are slain: for the speediest melting that is, is to melt in blood.
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Now this melting, whether it bee in State or Church, is no small thing.
Now this melting, whither it be in State or Church, is no small thing.
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For the Scripture when it would expresse a great Calamitie vpon men or Kingdomes, vses the word melting, or dissoluing. And that shewes that their honour and strength drops away and decayes, till they become as nothing, or quite another thing.
For the Scripture when it would express a great Calamity upon men or Kingdoms, uses the word melting, or dissolving. And that shows that their honour and strength drops away and decays, till they become as nothing, or quite Another thing.
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In trouble, the heart of Dauid melted like waxe, Psal 22. When their enemies preuailed, The heart of the people melted like water, Ios. 7. In the time of vengeance, The vngodly of the Earth shall melt and consume away like a snaile, Psal. 58. And that's melting indeed:
In trouble, the heart of David melted like wax, Psalm 22. When their enemies prevailed, The heart of the people melted like water, Ios. 7. In the time of vengeance, The ungodly of the Earth shall melt and consume away like a snail, Psalm 58. And that's melting indeed:
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Put but a little falt vpon a snaile, and he will drop out of his house presently.
Put but a little fault upon a snail, and he will drop out of his house presently.
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Melting then is a great Calamity vpon a Kingdome.Melting then is a great Calamity upon a Kingdom.
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And 'tis not Iuda onely, but all Kingdomes of the Earth are subiect to melting. The many changes of the world haue Preach'd this ouer and ouer;
And it's not Iuda only, but all Kingdoms of the Earth Are Subject to melting. The many changes of the world have Preached this over and over;
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That whatsoeuer hath Earth to the foundation, is subiect to dissolution. And the Sermon is still made vpon this Text, Terra liquefacta est: The Earth is dissolued.
That whatsoever hath Earth to the Foundation, is Subject to dissolution. And the Sermon is still made upon this Text, Terra liquefacta est: The Earth is dissolved.
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Now vsually before melting there goes a Heate: And so it was, Hos. 8. A fire first,
Now usually before melting there Goes a Heat: And so it was, Hos. 8. A fire First,
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and then the melting of Israel. There neither is, nor can bee any Kingdome, but it hath many Heates. These are most felt by them, that are at the working of the State.
and then the melting of Israel. There neither is, nor can be any Kingdom, but it hath many Heats. These Are most felt by them, that Are At the working of the State.
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But these are all quite aboue me, saue to pray for their temper: and I will not further meddle with them.
But these Are all quite above me, save to pray for their temper: and I will not further meddle with them.
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Heates then there are, but all Heates are not by and by a Furnace; nor are all Furnaces able to melt and dissolue States. No God forbid.Heats then there Are, but all Heats Are not by and by a Furnace; nor Are all Furnaces able to melt and dissolve States. No God forbid.
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Not all, but yet some there are, that can melt any kingdome, especially two. The one of these Heates is Sinne, great and multiplied sinne. For (saith S. Augustine) delinquere, est de liquido fluere.
Not all, but yet Some there Are, that can melt any Kingdom, especially two. The one of these Heats is Sin, great and multiplied sin. For (Says S. Augustine) delinquere, est de liquido fluere.
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To sinne, is to melt, and drop away from all steddinesse in vertue, from all foundation of Iustice. And here a State melts inward, there's little seene yet.
To sin, is to melt, and drop away from all steadiness in virtue, from all Foundation of Justice And Here a State melts inward, there's little seen yet.
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The other is Gods punishment for these sinnes. For that makes emptie cities, and a desolate Land. And there a State melts outwardly, and in view.
The other is God's punishment for these Sins. For that makes empty cities, and a desolate Land. And there a State melts outwardly, and in view.
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And by this we haue found what, and who it is that melts great and glorious Kingdomes.
And by this we have found what, and who it is that melts great and glorious Kingdoms.
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In the Text there's no more then liquefacta est, the earth is dissolued;
In the Text there's no more then liquefacta est, the earth is dissolved;
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not a word by whom, or for what. But it is expressed Vers. 7. that it is by God. And it is too well knowen, that it is for sinne, and for great sinne too.
not a word by whom, or for what. But it is expressed Vers. 7. that it is by God. And it is too well known, that it is for sin, and for great sin too.
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For as there goes sinne, before God heates; so there goe great and multiplied sinnes, before God makes his fire so hote,
For as there Goes sin, before God heats; so there go great and multiplied Sins, before God makes his fire so hight,
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as to melt, or dissolue a Kingdome.
as to melt, or dissolve a Kingdom.
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The sinnes of the Amorite not yet full, therefore not yet cast into the melting pot.
The Sins of the Amorite not yet full, Therefore not yet cast into the melting pot.
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But so soone as their sinnes were full, their State melted. The fruit of it from aboue,
But so soon as their Sins were full, their State melted. The fruit of it from above,
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and the root of it from beneath, all destroyed. And this was not the Amorites case onely;
and the root of it from beneath, all destroyed. And this was not the amorites case only;
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for all Stories are ful of it, That when States haue melted into wanton, and lustfull sinnes, they haue not long after dissolued into desolation.
for all Stories Are full of it, That when States have melted into wanton, and lustful Sins, they have not long After dissolved into desolation.
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For (as S. Ierome obserues).
For (as S. Jerome observes).
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that course God holds with impious, and impenitent Kingdomes, aswell as men, absque discretione personarum, without any difference of persons, or places. that course God holds with impious, and impenitent Kingdoms, aswell as men, absque discretion personarum, without any difference of Persons, or places.
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Well, when t'is Terra liquefacta, when a Kingdome dissolues and melts, what then? What? why then no man is in safety, till it settle againe; not a man. For the Text goes on:
Well, when It is Terra liquefacta, when a Kingdom dissolves and melts, what then? What? why then no man is in safety, till it settle again; not a man. For the Text Goes on:
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The earth is dissolued, and all that dwell therein. All men then to seeke what to doe;The earth is dissolved, and all that dwell therein. All men then to seek what to do;
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the wisest to seeke, and the strongest to seeke, All. And it must needes be so.
the Wisest to seek, and the Strongest to seek, All. And it must needs be so.
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For so long as a State is Terra, like solide ground, men know where to set their footing;
For so long as a State is Terra, like solid ground, men know where to Set their footing;
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and it is not euery Earth-quake, that swallowes the place.
and it is not every Earthquake, that Swallows the place.
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But when it is once Terra liquefacta, molten and dissolued, there is no footing, no foundation then.
But when it is once Terra liquefacta, melted and dissolved, there is no footing, no Foundation then.
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I sticke fast in the myre, where no ground is, Psal. 69. and myre is but terraliquefacta, molten and dissolued earth. All foule then, and no foundation. I stick fast in the mire, where no ground is, Psalm 69. and mire is but terraliquefacta, melted and dissolved earth. All foul then, and no Foundation.
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And when a Kingdome melts indeed, that is, both wayes, In sinne, and vnder punishment, there's great reason the inhabitants should melt with it into feare, into danger, into ruine. For God neuer puts his fire to the melting of a State,
And when a Kingdom melts indeed, that is, both ways, In sin, and under punishment, there's great reason the inhabitants should melt with it into Fear, into danger, into ruin. For God never puts his fire to the melting of a State,
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but for sinne, and sinne, that is neuer committed by the dead State, but by the liuing.
but for sin, and sin, that is never committed by the dead State, but by the living.
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For when a fruitfull land is made barren, it is for the wickednesse of them that dwell therein.
For when a fruitful land is made barren, it is for the wickedness of them that dwell therein.
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And therefore there is great reason, when the earth dissolues, that the inhabitants should all sweat, and melt too. And Therefore there is great reason, when the earth dissolves, that the inhabitants should all sweat, and melt too.
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When Dauid came to the Crowne t'was thus.
When David Come to the Crown was thus.
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How is it now? Why, if you take the earth at large, for the Kingdomes about you, out of question there hath beene liquefactio; a melting in the earth, and many Kingdomes haue swet blood. But if you take the earth for the State at home,
How is it now? Why, if you take the earth At large, for the Kingdoms about you, out of question there hath been liquefactio; a melting in the earth, and many Kingdoms have sweated blood. But if you take the earth for the State At home,
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then t'is high time to magnifie God:
then It is high time to magnify God:
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First, for the Renowmed, Religious, and peaceable Reigne of our late dread Soueraigne of blessed Memorie, who for so many yeeres together, kept this Kingdome in peace,
First, for the Renowned, Religious, and peaceable Reign of our late dread Sovereign of blessed Memory, who for so many Years together, kept this Kingdom in peace,
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and from melting: And secondly, that now in the change of Princes, (which is not the least occasion for a State to melt ) wee liue to see a miracle, Change without Alteration. Another King;
and from melting: And secondly, that now in the change of Princes, (which is not the least occasion for a State to melt) we live to see a miracle, Change without Alteration. another King;
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but the same life-expression of all the Royall and Religious Vertues of his Father; and no sinewes shrinking, or dissoluing in the State.
but the same life-expression of all the Royal and Religious Virtues of his Father; and no sinews shrinking, or dissolving in the State.
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If you aske me the cause of this happinesse, I can direct you to no other but God, and God in mercie.
If you ask me the cause of this happiness, I can Direct you to no other but God, and God in mercy.
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For as for the Kingdome, that is made of the same Earth with others, and is consequently subiect to the same dissolution. And as for vs that dwell therein, I doubt our sinnes haue been as clamorous vpon God to heate his fire, and make it fall on melting, as the sinnes of them that inhabit other Countreys.
For as for the Kingdom, that is made of the same Earth with Others, and is consequently Subject to the same dissolution. And as for us that dwell therein, I doubt our Sins have been as clamorous upon God to heat his fire, and make it fallen on melting, as the Sins of them that inhabit other Countries'.
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And though I doubt not but God hath the sure mercies of Dauid in store for the King,
And though I doubt not but God hath the sure Mercies of David in store for the King,
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and will neuer faile him, yet if Habitatores in ed, they that dwell in this good and happy soile, will burden it and themselues with sinne, great sinne, multiplied sinne, vnrepented sinne; it will not be in the power,
and will never fail him, yet if Habitatores in ed, they that dwell in this good and happy soil, will burden it and themselves with sin, great sin, multiplied sin, unrepented sin; it will not be in the power,
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or wisdome, or courage, or piety of a King, to keepe the State from melting. For Dauid was all these,
or Wisdom, or courage, or piety of a King, to keep the State from melting. For David was all these,
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and yet liquefacta est terra, the Earth was as good as dissolued for all that.
and yet liquefacta est terra, the Earth was as good as dissolved for all that.
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And therefore that this Kingdome is not a melting too, I can giue no firme reason, but God and his Mercy.
And Therefore that this Kingdom is not a melting too, I can give no firm reason, but God and his Mercy.
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For hee is content to giue longer day for repentance, and repentance is able to doe all things with God.
For he is content to give longer day for Repentance, and Repentance is able to do all things with God.
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And the time calles apace for repentance: The Heauens they melt into vnseasonable weather; and the Earth melts and dissolues her Inhabitants into infectious humours;
And the time calls apace for Repentance: The Heavens they melt into unseasonable weather; and the Earth melts and dissolves her Inhabitants into infectious humours;
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and there's no way to stay these meltings, but by melting our selues, in, and by true repentance.
and there's no Way to stay these meltings, but by melting our selves, in, and by true Repentance.
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Would you then haue a settled and a flourishing State? Would you haue no melting, no dissolution in the Church? I know you would, it is the honourable and religious designe of you all:
Would you then have a settled and a flourishing State? Would you have no melting, no dissolution in the Church? I know you would, it is the honourable and religious Design of you all:
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Why, but if you would indeed, The King must trust, and indeere his people: The people must honour, obey, and support their King:
Why, but if you would indeed, The King must trust, and endear his people: The people must honour, obey, and support their King:
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Both King, and Peeres, and People must religiously serue and honour God; shut out all Superstition on Gods Name, the farther the better;
Both King, and Peers, and People must religiously serve and honour God; shut out all Superstition on God's Name, the farther the better;
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but let in no prophanenesse therewhile.
but let in no profaneness therewhile.
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If this bee not done, take what care you can, God is aboue all humane wisedome,
If this be not done, take what care you can, God is above all humane Wisdom,
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and in some degree or other there will bee Liquefactio terrae, a melting, or a waste, both in Church and State.
and in Some degree or other there will be Liquefactio terrae, a melting, or a waste, both in Church and State.
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And this falls in vpon the second generall part of the Text;
And this falls in upon the second general part of the Text;
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which is The Remedy, as it was then with the Iewes, The Preuention, as it is now with vs;
which is The Remedy, as it was then with the Iewes, The Prevention, as it is now with us;
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which God and the King will vse to keepe the State and the Church from melting. This Remedy (and the Preuention is iust the same) is expressed first in the Execution of Iustice. And this God promises for the King;
which God and the King will use to keep the State and the Church from melting. This Remedy (and the Prevention is just the same) is expressed First in the Execution of Justice And this God promises for the King;
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and the King promises vnder God. I will iudge according vnto right, saith God; and I, saith the King.
and the King promises under God. I will judge according unto right, Says God; and I, Says the King.
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Now Iustice and Iudgement is the greatest binder vp of a State; The great bounder of Peace and Warre.
Now justice and Judgement is the greatest binder up of a State; The great bounder of Peace and War.
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And it is not possible to finde dissoluing sinews in a Kingdome, that is gouerned by Iustice. For if the King flourish, the Kingdome cannot melt: And the Kings Throne, that is established by Iustice. Nay farther;
And it is not possible to find dissolving sinews in a Kingdom, that is governed by Justice For if the King flourish, the Kingdom cannot melt: And the Kings Throne, that is established by Justice Nay farther;
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Nothing but Iustice can establish the Throne, and make it firme indeed.
Nothing but justice can establish the Throne, and make it firm indeed.
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But when God blesses the King with a heart full of Iustice, when God strengthens the King in the Execution of Iustice, when the King followes God as close as hee can, with Ego iudicabo, I my selfe will looke to the administration of Iustice, with which God hath trusted me;
But when God Blesses the King with a heart full of justice, when God strengthens the King in the Execution of justice, when the King follows God as close as he can, with Ego iudicabo, I my self will look to the administration of justice, with which God hath trusted me;
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there can bee no melting about the Throne of the King, none in the State, none in the Church.
there can be no melting about the Throne of the King, none in the State, none in the Church.
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But then this Iustice, which preserues the King, and blesses the people, must be habituall.
But then this justice, which preserves the King, and Blesses the people, must be habitual.
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To doe Iustice casually, though the thing done be iust, yet the doing of it is not Iustice. The State may melt for all that,
To do justice casually, though the thing done be just, yet the doing of it is not Justice The State may melt for all that,
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because the Remedy is but casuall.
Because the Remedy is but casual.
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Againe, since the whole State hath interest in the Iustice of the King, his Iustice must be spreading ouer all persons, and in all causes.
Again, since the Whole State hath Interest in the justice of the King, his justice must be spreading over all Persons, and in all Causes.
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And so 'tis plurall in the Text, I will iudge, Iusticias, for euery mans cause, so farre as it is iust.
And so it's plural in the Text, I will judge, Iusticias, for every men cause, so Far as it is just.
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Why, but then must the King doe all this himselfe? No, God forbid that burden should lye vpon him? Moses was not able alone for that.
Why, but then must the King do all this himself? No, God forbid that burden should lie upon him? Moses was not able alone for that.
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It was, and it is too heauy. What then? why then Iethro's counsell must bee followed.
It was, and it is too heavy. What then? why then Jethro's counsel must be followed.
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There must bee inferiour Iudges and Magistrates deputed by the King for this: Men of courage, fearing God, and hating Couetousness.
There must be inferior Judges and Magistrates deputed by the King for this: Men of courage, fearing God, and hating Covetousness.
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These must quit Moses from the inferiour trouble, that he may be actiue, and able for the great affaires of State.
These must quit Moses from the inferior trouble, that he may be active, and able for the great affairs of State.
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For if they be suffered to melt and drop downeward, there can be no standing dry or safe vnder them.
For if they be suffered to melt and drop downward, there can be no standing dry or safe under them.
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And hence it followes, that, Ego iudicabo, I will iudge according vnto right, is not onely the Kings engagement betweene God, and the People;
And hence it follows, that, Ego iudicabo, I will judge according unto right, is not only the Kings engagement between God, and the People;
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but it is the engagement of euery Iudge, Magistrate, and Officer betweene God, the King, and the State.
but it is the engagement of every Judge, Magistrate, and Officer between God, the King, and the State.
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The Kings power, that's from God. The Iudges, and the subordinate Magistrates power, that's from the King.
The Kings power, that's from God. The Judges, and the subordinate Magistrates power, that's from the King.
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Both are for the good of the people, That they may lead a peaceable life in all godlinesse, and honestie.
Both Are for the good of the people, That they may led a peaceable life in all godliness, and honesty.
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All Iudges, and Courts of Iustice, euen this great Congregation, this great Councell, now ready to sit, receiue influence and power from the King,
All Judges, and Courts of justice, even this great Congregation, this great Council, now ready to fit, receive influence and power from the King,
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and are dispensers of his Iustice, aswell as their owne, both in the Lawes they make,
and Are dispensers of his justice, aswell as their own, both in the Laws they make,
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and in the Lawes they execute: in the Causes which they heare, and in the Sentences which they giue.
and in the Laws they execute: in the Causes which they hear, and in the Sentences which they give.
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The King, Gods High Steward, and they Stewards vnder him.
The King, God's High Steward, and they Stewards under him.
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And so long as Iustice and Iudgement sits vpon all the Benches of a Kingdome, either it is not possible for Fluxes and Meltings to begin in the State;
And so long as justice and Judgement sits upon all the Benches of a Kingdom, either it is not possible for Fluxes and Meltings to begin in the State;
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or if they doe begin, their Drip will be cured presently.
or if they do begin, their Drip will be cured presently.
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Now while the King keepes close to Ego judicabo, I will iudge that which comes to me according vnto right; if inferiour Iudges (which God forbid) iudge other then right, they sin against three at once,
Now while the King keeps close to Ego judicabo, I will judge that which comes to me according unto right; if inferior Judges (which God forbid) judge other then right, they sin against three At once,
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and against God in all, For first, they sinne against the people, by doing them wrong in stead of Iustice. Secondly, they sinne against their owne conscience, not only by calling, but by sentencing Good Exill, and Euill Good. Thirdly, they sin against the King, the fountaine of Iustice vnder God, in slandering of his Iustice to the people, with the administration whereof they are trusted vnder him.
and against God in all, For First, they sin against the people, by doing them wrong in stead of Justice Secondly, they sin against their own conscience, not only by calling, but by sentencing Good Exill, and Evil Good. Thirdly, they sin against the King, the fountain of justice under God, in slandering of his justice to the people, with the administration whereof they Are trusted under him.
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And once againe for Inferiour Gouernours of all sorts. The King is the Sunne. Hee drawes vp some vapours, some support, some supply from vs. T'is true: hee must doe so.
And once again for Inferior Governors of all sorts. The King is the Sun. He draws up Some vapours, Some support, Some supply from us it is true: he must do so.
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For, if the Sun draw vp no vapours, it can powre downe no raine, and the Earth may bee too hard,
For, if the Sun draw up no vapours, it can pour down no rain, and the Earth may be too hard,
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as well as too soft and too melting. Now this Raine which descends, and is first caused by the Sunne, is prepared in the Clouds before it falleth on the Earth.
as well as too soft and too melting. Now this Rain which descends, and is First caused by the Sun, is prepared in the Clouds before it falls on the Earth.
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And all Great Men that are raised higher then the rest, especially Iudges and Magistrates of all sorts, they are the Clouds.
And all Great Men that Are raised higher then the rest, especially Judges and Magistrates of all sorts, they Are the Clouds.
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They receiue the more immediate influence from the King;
They receive the more immediate influence from the King;
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and if they bee Gods Clouds, and retaine what hee gaue them, thev drop fatnesse vpon the people.
and if they be God's Clouds, and retain what he gave them, thev drop fatness upon the people.
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But, if they bee clouds without water, they transmit no influence. If they bee light clouds in the wind, then no certaine influence.
But, if they be Clouds without water, they transmit no influence. If they be Light Clouds in the wind, then no certain influence.
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If they be cloud, driuen NONLATINALPHABET by a whirlewind, then it is passionate, and violent influence.
If they be cloud, driven by a whirlwind, then it is passionate, and violent influence.
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And the Clouds, I hope, are not, I am sure, should not bee thus, betweene the King, and his people.
And the Clouds, I hope, Are not, I am sure, should not be thus, between the King, and his people.
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There is then Ego judicabo, I will iudge according vnto right, both for the King, and all subordinate Magistrates vnder him.
There is then Ego judicabo, I will judge according unto right, both for the King, and all subordinate Magistrates under him.
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But here's Ego judicabo, and I will iudge according to right, for God too.
But here's Ego judicabo, and I will judge according to right, for God too.
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For many of the Fathers will haue this to be Gods speech, or Dauids in the person of God.
For many of the Father's will have this to be God's speech, or David in the person of God.
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And then whatsoeuer men doe with Iustice and Iudgement, God comes two wayes in vpon the iudgements of men to reuiew them.
And then whatsoever men do with justice and Judgement, God comes two ways in upon the Judgments of men to review them.
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For first, God comes in, when the Earth is melting by violence, and iniustice.
For First, God comes in, when the Earth is melting by violence, and injustice.
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And then Gods Ego judicabo, I will iudge, is either in Mercy to repayre the breaches, to stay the melting of the State;
And then God's Ego judicabo, I will judge, is either in Mercy to repair the Breaches, to stay the melting of the State;
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or else in Iudgement to punish the debasers of Iustice. And this God sometimes doth in this life.
or Else in Judgement to Punish the debasers of Justice And this God sometime does in this life.
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But if hee doe it not here, yet hee neuer failes to doe it at the last, and finall Iudgement;
But if he do it not Here, yet he never fails to do it At the last, and final Judgement;
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to which diuers of the Fathers referre this passage of my Text. Secondly, God comes in when the Seats of Iustice, supreme and inferiour, are all entire.
to which diverse of the Father's refer this passage of my Text. Secondly, God comes in when the Seats of justice, supreme and inferior, Are all entire.
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And then Gods Ego judicabo, I will iudge, is alwayes to confirme, and countenance the proceedings of Iustice, and to blesse the Instruments.
And then God's Ego judicabo, I will judge, is always to confirm, and countenance the proceedings of justice, and to bless the Instruments.
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And my Text hath it full.
And my Text hath it full.
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For it is not here said, I will iudge the causeonely, or the men onely whose cause it is,
For it is not Here said, I will judge the causeonely, or the men only whose cause it is,
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or the Iudges onely that sentence the cause;
or the Judges only that sentence the cause;
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but Ego iustitias, I will iudge the very Iudgements themselues, how right, or otherwise they passe.
but Ego Justice, I will judge the very Judgments themselves, how right, or otherwise they pass.
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And then this must needs be to confirme and honour them, if they bee iust;
And then this must needs be to confirm and honour them, if they be just;
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or to condemne and dissolue them, if they bee vniust, rather then they shall melt, or dissolue the State,
or to condemn and dissolve them, if they be unjust, rather then they shall melt, or dissolve the State,
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or sometimes to send a melting into that State in which Iustice is peruerted.
or sometime to send a melting into that State in which justice is perverted.
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Now, howsoeuer men sometimes breake from their dutie in iudging according to right, yet there can bee no question of Gods proceedings.
Now, howsoever men sometime break from their duty in judging according to right, yet there can be no question of God's proceedings.
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Hee will bee sure to iudge all things, and all men according to right, who euer doe not.
He will be sure to judge all things, and all men according to right, who ever do not.
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Shall not the Iudge of all the world doe right? Yes, no question. Shall not the Judge of all the world do right? Yes, no question.
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And therefore euen Kings themselues, and all mightie men of the Earth, and Iudges of all sorts haue need to looke to then waies.
And Therefore even Kings themselves, and all mighty men of the Earth, and Judges of all sorts have need to look to then ways.
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For God is ouer them with Ego iudicabo, I will one day call for an accompt.
For God is over them with Ego iudicabo, I will one day call for an account.
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I will iudge all the Executions of Iustice, with which I haue trusted them. And this is the first Preuention of the melting of a kingdome;
I will judge all the Executions of justice, with which I have trusted them. And this is the First Prevention of the melting of a Kingdom;
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the first Remedy when it begins to melt: The maintenance and Execution of Iustice. The second followes;
the First Remedy when it begins to melt: The maintenance and Execution of Justice The second follows;
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and it is the establishing of the Pillars of the Earth. I beare vp the Pillars of it.
and it is the establishing of the Pillars of the Earth. I bear up the Pillars of it.
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I, saith God, and I, saith the king.I, Says God, and I, Says the King.
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Where first, it is not amisse to consider, what these great Pillars of the earth are.
Where First, it is not amiss to Consider, what these great Pillars of the earth Are.
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The Earth it selfe, that hath but one Pillar, and that is the poize, and aequilibre of the Center.
The Earth it self, that hath but one Pillar, and that is the poize, and aequilibre of the Centre.
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And that is borne vp by the Word and Ordinance of God. Thou commandedst, and it stood fast;
And that is born up by the Word and Ordinance of God. Thou commandedst, and it stood fast;
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And (saith S. Ambrose ) it needes no other thing to stay it. The kingdomes of the Earth, they haue more Pillars then one.
And (Says S. Ambrose) it needs no other thing to stay it. The kingdoms of the Earth, they have more Pillars then one.
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This one, which is Gods ordinance for gouernment, they haue; but they haue diuers Administratours of this ordinance.
This one, which is God's Ordinance for government, they have; but they have diverse Administrators of this Ordinance.
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And these Pillars are Kings, and Peeres, and Iudges, and Magistrates. Not one of these vnder the nature of a Pillar: not one;
And these Pillars Are Kings, and Peers, and Judges, and Magistrates. Not one of these under the nature of a Pillar: not one;
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but yet with a great deale of difference. For though there be many Pillars, yet there is but Vnus Rex, one King;
but yet with a great deal of difference. For though there be many Pillars, yet there is but Vnus Rex, one King;
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one great and Center-pillar; and all the rest in a kingdome doe but beare vp vnder, and about him.
one great and Center-pillar; and all the rest in a Kingdom do but bear up under, and about him.
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The Church, that is not without Pillars neither. No, God forbid. And it resembles in this the kingdomes among which it soiournes.
The Church, that is not without Pillars neither. No, God forbid. And it resembles in this the kingdoms among which it soiournes.
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The great Master pillar Christ, hee is the Foundation of all the rest; and other foundation can no man lay of the Church.
The great Master pillar christ, he is the Foundation of all the rest; and other Foundation can no man lay of the Church.
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Next to Christ, the Apostles and the Disciples are Pillars too, and so called, Gal. 2. After these their Successours, Bishops,
Next to christ, the Apostles and the Disciples Are Pillars too, and so called, Gal. 2. After these their Successors, Bishops,
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and Priests, the Fathers of the Church in their seuerall ages, they came to bee Pillars. And shall so successiuely continue to the end of the world.
and Priests, the Father's of the Church in their several ages, they Come to be Pillars. And shall so successively continue to the end of the world.
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And so soone as Emperours and Kings were conuerted to the Faith, they presently came into the nature of Pillars to the Church too.
And so soon as emperors and Kings were converted to the Faith, they presently Come into the nature of Pillars to the Church too.
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If any man doubt this truth, I'le call in the Pope himselfe to witnesse it.
If any man doubt this truth, I'll call in the Pope himself to witness it.
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There are too great Props, or Pillars of the Church (saith Leo ) The Kings authoritie, and the Priests; both these:
There Are too great Props, or Pillars of the Church (Says Leo) The Kings Authority, and the Priests; both these:
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And the Pope was content then to put the Kings first.
And the Pope was content then to put the Kings First.
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And Kings (saith S. Augustine ) are indeed great Pillars of the Church, especially if they vse their power, ad cultum Dei dilat andum, to enlarge (and support) the true religious worship of God.
And Kings (Says S. Augustine) Are indeed great Pillars of the Church, especially if they use their power, ad cultum Dei dilat andum, to enlarge (and support) the true religious worship of God.
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You haue seene what these Pillars are:
You have seen what these Pillars Are:
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Will you consider next what they haue to doe both in Church and Common-wealth? The office of a Pillar is knowne well enough what it is.
Will you Consider next what they have to do both in Church and Commonwealth? The office of a Pillar is known well enough what it is.
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T'is Justinere, to prop, and beare vp the Earth.
it is Justinere, to prop, and bear up the Earth.
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Quantum est columnarum nihil sustinentium, sed in ornamentum tantum. I know in luxurient buildings many Pillars stand only for ornament, but beare no weight. Quantum est columnarum nihil sustinentium, said in ornamentum Tantum. I know in Luxuriant buildings many Pillars stand only for ornament, but bear no weight.
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It is not so with Pillars that are crown'd. Honour and ornament they haue, and they deserue it, but they are loaded too.
It is not so with Pillars that Are crowned. Honour and ornament they have, and they deserve it, but they Are loaded too.
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Kingdomes and States, the greatest, the strongest in the world, are as mouldring Earth, as men.
Kingdoms and States, the greatest, the Strongest in the world, Are as mouldering Earth, as men.
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Iuda at this time was Terra liquefacta, like a dissoluing Body. They cannot stand sine Columnis, without their pillars to beare them.Iuda At this time was Terra liquefacta, like a dissolving Body. They cannot stand sine Columnis, without their pillars to bear them.
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And therefore the king hath euer beene accounted, and truely, columna stare faciens terram, the maine pillar, and stay of the State.
And Therefore the King hath ever been accounted, and truly, columnam stare Faciens terram, the main pillar, and stay of the State.
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And NONLATINALPHABET quasi NONLATINALPHABET the king is the pillar, the foundation of the people. So S. Gregory; for hee beares subiectorum 〈 ◊ ◊ 〉, not onely his subiects, but their burdens too.
And quasi the King is the pillar, the Foundation of the people. So S. Gregory; for he bears subiectorum 〈 ◊ ◊ 〉, not only his Subjects, but their burdens too.
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The office then of the Pillars is to beare;
The office then of the Pillars is to bear;
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but when is there vse of them? When? Why continually, they can bee spared at no time:
but when is there use of them? When? Why continually, they can be spared At no time:
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if they leaue bearing, the State meks presently.
if they leave bearing, the State meks presently.
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Wee reade it foure times repeated in Scripture, but vpon two great occasions onely, Idolatry, and Abominable lust, that there was no King in Israel, Iudg. 17. and 19. no King.
we read it foure times repeated in Scripture, but upon two great occasions only, Idolatry, and Abominable lust, that there was no King in Israel, Judges 17. and 19. no King.
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And still there followed a melting and a dissoluing of the State. Euery man did what seem'd good in his owne eyes; and the punishment was great.
And still there followed a melting and a dissolving of the State. Every man did what seemed good in his own eyes; and the punishment was great.
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At this time Dauid was King of Iuda, and Ishbosheth would bee King of Israel: Ioab was for the one, and Abnor with the other.
At this time David was King of Iuda, and Ishbosheth would be King of Israel: Ioab was for the one, and Abhor with the other.
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The Pillars heere, in stead of bearing, fell a iustling: What followed? Why you see, Liquefacta est terra, that kingdome melted.
The Pillars Here, in stead of bearing, fell a justling: What followed? Why you see, Liquefacta est terra, that Kingdom melted.
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The Pillars then can neuer be spared from their worke, continuall vse of them; but yet at one time more need then another.
The Pillars then can never be spared from their work, continual use of them; but yet At one time more need then Another.
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And the time of the greatest necessitie of these Pillars is, when there is any Liquefaction, or weakening of the Earth.
And the time of the greatest necessity of these Pillars is, when there is any Liquefaction, or weakening of the Earth.
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And that is in the Text, the Earth dissoluing; and then by and by recourse to the Pillars.
And that is in the Text, the Earth dissolving; and then by and by recourse to the Pillars.
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To the Pillars; and therefore they which weaken the gouernement;
To the Pillars; and Therefore they which weaken the government;
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nay, which doe but offer to impaire the honour and reputation of the Gouernours, are dangerous and vnworthie members of any Common-wealth.
nay, which do but offer to impair the honour and reputation of the Governors, Are dangerous and unworthy members of any Commonwealth.
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For to murmure, and make the people beleeue, there are I know not what cracks and flawes in the Pillars; to disesteeme their strength; to vnderualue their bearing:
For to murmur, and make the people believe, there Are I know not what cracks and flaws in the Pillars; to disesteem their strength; to undervalue their bearing:
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is to trouble the earth, and the Inhabitants of it; To make the people feare a melting, where there's none.
is to trouble the earth, and the Inhabitants of it; To make the people Fear a melting, where there's none.
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And what office that is, you all know.
And what office that is, you all know.
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Continuall vse there is then of the Pillars. But what then? Can the Pillars beare vp the earth in a melting time, by their owne strength? No sure, that they cannot; not at any time;
Continual use there is then of the Pillars. But what then? Can the Pillars bear up the earth in a melting time, by their own strength? No sure, that they cannot; not At any time;
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and therefore least at a melting time.
and Therefore lest At a melting time.
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But what then? Why then heere's Ego & Ego, I beare vp the Pillars that are about me, saith Dauid; and I, saith God, beare vp both these and Dauid too.
But what then? Why then here's Ego & Ego, I bear up the Pillars that Are about me, Says David; and I, Says God, bear up both these and David too.
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And indeed all Pillars are too weake, if they bee left to themselues. There must bee one to beare them, or else they can neuer beare the Earth.
And indeed all Pillars Are too weak, if they be left to themselves. There must be one to bear them, or Else they can never bear the Earth.
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One, and it can be none vnder God: Ego confirmani, 'tis I that in all times haue borne vp the Pillars of it.
One, and it can be none under God: Ego confirmani, it's I that in all times have born up the Pillars of it.
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And it is per me, by me, saith God, Prou. 8. that Kings reigne. And per me, by me, is not onely by Gods ordination, once set,
And it is per me, by me, Says God, Prou. 8. that Kings Reign. And per me, by me, is not only by God's ordination, once Set,
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and then no more, but by his preseruation, & his supportation too.
and then no more, but by his preservation, & his supportation too.
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And (as S. Augustine obserues) Quid essent ipsae columnae? What could the Pillars themselues doe,
And (as S. Augustine observes) Quid essent ipsae Columnae? What could the Pillars themselves do,
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if they were not borne vp by God? But when it once comes to Ego confirmaui, I beare vp the Pillars, there's nothing then to be feared.
if they were not born up by God? But when it once comes to Ego confirmaui, I bear up the Pillars, there's nothing then to be feared.
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Now these of which we speake, are not stonie or insensible, but liuing and vnderstanding Pillars: vnderstanding,
Now these of which we speak, Are not stony or insensible, but living and understanding Pillars: understanding,
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therefore they feele Onus terrae, the burden of the Earth which lies vpon them, when the dull earth feeles not it selfe;
Therefore they feel Onus terrae, the burden of the Earth which lies upon them, when the dull earth feels not it self;
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therefore as they feele, so are they able to compare their strength, and the burden, and the difference of the burden at seuerall times;
Therefore as they feel, so Are they able to compare their strength, and the burden, and the difference of the burden At several times;
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therefore while they compare they are sensible of the difference betweene supporting of earth, and Terrae liquefactae, dissolued, or dissoluing earth:
Therefore while they compare they Are sensible of the difference between supporting of earth, and Terrae liquefactae, dissolved, or dissolving earth:
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For this latter is heauier a great deale;
For this latter is Heavier a great deal;
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therefore in the difference they can tell where they are likeliest to shrinke vnder the burden,
Therefore in the difference they can tell where they Are likeliest to shrink under the burden,
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if God come not in to beare them vp.
if God come not in to bear them up.
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And in all these cases, and many more, the Pillars of the earth must goe to God,
And in all these cases, and many more, the Pillars of the earth must go to God,
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as fast as the Inhabitants of the earth come to them. They must pray for themselues.
as fast as the Inhabitants of the earth come to them. They must pray for themselves.
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And the Church, and the people must pray for them too.
And the Church, and the people must pray for them too.
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And the cloze of the prayers must still bee, that God would beare vp the Pillars, that they may be able to beare vp the earth.
And the close of the Prayers must still be, that God would bear up the Pillars, that they may be able to bear up the earth.
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And for the honour of Kings and their great Assistants;
And for the honour of Kings and their great Assistants;
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marke it, God doth not say here, I beare vp the Earth, and the inhabitants of it,
mark it, God does not say Here, I bear up the Earth, and the inhabitants of it,
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though he doth that too, and they cannot subsist without him;
though he does that too, and they cannot subsist without him;
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but as if he had quite put them ouer to the King, and the great Gouernours vnder him, he saith, I beare vp the pillars;
but as if he had quite put them over to the King, and the great Governors under him, he Says, I bear up the pillars;
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and then, I looke and will require of them, that they beare vp the State, and the people.
and then, I look and will require of them, that they bear up the State, and the people.
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Let mee speake a little boldly, (saith G. Nazianz. ) Shew your selues gods to your subiects; gods, and no lesse: Gods;
Let me speak a little boldly, (Says G. Nazianz) Show your selves God's to your Subjects; God's, and no less: God's;
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why then you must doe Gods worke. And Gods worke euer since the Creation, is to preserue, and beare vp the world.
why then you must do God's work. And God's work ever since the Creation, is to preserve, and bear up the world.
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Therefore as God beares vp you, so you must beare vp the Earth, and the people.
Therefore as God bears up you, so you must bear up the Earth, and the people.
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God reteines his owne power ouer you; but hee hath giuen you his owne power ouer them, Rom. 13. His owne power,
God retains his own power over you; but he hath given you his own power over them, Rom. 13. His own power,
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and that is to beare vp the people at home; and in all iust quarrels to force enemies abroad.
and that is to bear up the people At home; and in all just quarrels to force enemies abroad.
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And in all this t'is Gods power still, but yet he will exercise it by the Pillars.
And in all this It is God's power still, but yet he will exercise it by the Pillars.
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Therefore in the first great leading of his people, himselfe went before them in the forme of a pillar, Exod. 13. And when he smote the armie of Egypt, he looked out of the pillar while he strooke it, Exod. 14. And because this was an extraordinary pillar, and therefore can be no principle for ordinary conclusions, He makes Moses, which was the ordinary pillar, not beare onely, but strike too.
Therefore in the First great leading of his people, himself went before them in the Form of a pillar, Exod 13. And when he smote the army of Egypt, he looked out of the pillar while he struck it, Exod 14. And Because this was an extraordinary pillar, and Therefore can be no principle for ordinary conclusions, He makes Moses, which was the ordinary pillar, not bear only, but strike too.
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He must stretch out his band vpon the Sea, Exod. 14.
He must stretch out his band upon the Sea, Exod 14.
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Now this great worke of God in supporting the pillars, kings and mighty Potentates of the Earth, is so manifest, that no reason can bee brought to deny it.
Now this great work of God in supporting the pillars, Kings and mighty Potentates of the Earth, is so manifest, that no reason can be brought to deny it.
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First, in that the wisest, and mightiest kings that euer were, haue beene in their seuerall times most religious.
First, in that the Wisest, and Mightiest Kings that ever were, have been in their several times most religious.
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Secondly, in that euen those kings, and great men vnderthem, which haue not accounted God their strength, haue yet thought it necessary to beare the world in hand, that they did rely vpon God to beare them vp. And this is a full proofe, that this principle is naturally printed in the heart of man, that God is Basis Columnarum, the foundation of the pillars.
Secondly, in that even those Kings, and great men underthem, which have not accounted God their strength, have yet Thought it necessary to bear the world in hand, that they did rely upon God to bear them up. And this is a full proof, that this principle is naturally printed in the heart of man, that God is Basis Columnarum, the Foundation of the pillars.
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Thirdly, in that very many times, weaker Gouernours both for wisedome and courage, doe prosper,
Thirdly, in that very many times, Weaker Governors both for Wisdom and courage, do prosper,
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and performe greater workes, then some, which in themselues had farre greater abilities, and a more prouident Councell about them.
and perform greater works, then Some, which in themselves had Far greater abilities, and a more provident Council about them.
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A famous instance of this, is Pope Iulius 2. To ascribe this to Fortune onely, worldly wisedome it selfe would condemne for folly.
A famous instance of this, is Pope Julius 2. To ascribe this to Fortune only, worldly Wisdom it self would condemn for folly.
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To giue it to Destinie, is to binde vp God in chaines vnworthy for men:
To give it to Destiny, is to bind up God in chains unworthy for men:
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For worldly wisedome knowes this, that God in his workes ad extra, must be most free, or no God. To worldly wisedome it selfe; it cannot be ascribed:
For worldly Wisdom knows this, that God in his works and extra, must be most free, or no God. To worldly Wisdom it self; it cannot be ascribed:
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For she hath openly disclaymed many of their Actions, which haue prospered best. Therefore of necessitie so much be ascribed to Gods blessing and protecting them.
For she hath openly disclaimed many of their Actions, which have prospered best. Therefore of necessity so much be ascribed to God's blessing and protecting them.
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And certainly there's no true reason can be giuen of it, but this.
And Certainly there's no true reason can be given of it, but this.
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First, Ego confirme, I establish and beare vp the pillars. For so long the world cannot shake them.
First, Ego confirm, I establish and bear up the pillars. For so long the world cannot shake them.
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And secondly, Ego apto, I make fitte the Pillars, (as Tremel. reades it;) for so long they beare, euen aboue their strength.
And secondly, Ego apto, I make fit the Pillars, (as Tremel. reads it;) for so long they bear, even above their strength.
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And out of doubt, there is very much in the fitting of the Pillars. T'is not the great massinesse of a Pillar, but the cleane,
And out of doubt, there is very much in the fitting of the Pillars. it is not the great massiness of a Pillar, but the clean,
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and true working of him, that makes him beare; the fitting of him in time, and to his place.
and true working of him, that makes him bear; the fitting of him in time, and to his place.
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And here, as for many other, so especially for two things, wee haue great cause to blesse and magnifie God.
And Here, as for many other, so especially for two things, we have great cause to bless and magnify God.
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First, that since he would remoue our Royall Pillar, which had stood now vnder the weight of this Gouernment full 22. yeeres,
First, that since he would remove our Royal Pillar, which had stood now under the weight of this Government full 22. Years,
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yet he would not doe it, till he had prepared another, and brought him to full strength, to beare vp this kingdome, to Gods great honour, and his owne.
yet he would not do it, till he had prepared Another, and brought him to full strength, to bear up this Kingdom, to God's great honour, and his own.
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Secondly, that by Gods great blessing, and his Royall Fathers prudent education, hee is, and was from the first houre, confirmata columna, an established,
Secondly, that by God's great blessing, and his Royal Father's prudent education, he is, and was from the First hour, confirmata columna, an established,
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and a settled Pillar. And I make no question, but aptata Columna too, A Pillar euery way fitted to the State he beares;
and a settled Pillar. And I make no question, but aptata Columna too, A Pillar every Way fitted to the State he bears;
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fitted to the difficulties of the time; fitted to the State, and fitted to the Church.fitted to the difficulties of the time; fitted to the State, and fitted to the Church.
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Now the Church, no question, for the externall support of it, hath need, great need of Temporall Pillars too.
Now the Church, no question, for the external support of it, hath need, great need of Temporal Pillars too.
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At this time a great Pillar of this Church is falne;
At this time a great Pillar of this Church is fallen;
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and doubtlesse a great part of the edifice had falne with it, if God had not made supply of another, and a very able Pillar.
and doubtless a great part of the edifice had fallen with it, if God had not made supply of Another, and a very able Pillar.
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I finde Gen. 28. that there was an Anoynted Pillar; that it was anoynted by Iacob. The place was Bethel, the house of God.
I find Gen. 28. that there was an Anointed Pillar; that it was anointed by Iacob. The place was Bethel, the house of God.
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In it the Ladder of heauen, by which the Angels goe and come. But out of doubt this Pillar is here.
In it the Ladder of heaven, by which the Angels go and come. But out of doubt this Pillar is Here.
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This Pillar not yet anoynted by the hand of the Priest;
This Pillar not yet anointed by the hand of the Priest;
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but anoynted already to the inheritance and by the blessing of Iacob. The place where Iacob left him behind is the Church of God,
but anointed already to the inheritance and by the blessing of Iacob. The place where Iacob left him behind is the Church of God,
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and he left him a Pillar, for so hee rested on him, and well hee might.
and he left him a Pillar, for so he rested on him, and well he might.
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Old Iacob is gone by the Angels way to heauen, but he left the Pillar here behind at Bethel, for the house of God.
Old Iacob is gone by the Angels Way to heaven, but he left the Pillar Here behind At Bethel, for the house of God.
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And al the blessings of Heauen & Earth bee vpon him all the dayes of his life.
And all the blessings of Heaven & Earth be upon him all the days of his life.
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The Church in all times of her dissensions, when schisme and faction haue made great Rents in her buildings, hath still had recourse to her Pillars, to her Ciuill and his Ecclesiasticall Pillars; and shee goes right.
The Church in all times of her dissensions, when Schism and faction have made great Rends in her buildings, hath still had recourse to her Pillars, to her Civil and his Ecclesiastical Pillars; and she Goes right.
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For her Pillars must support her, or shee cannot be borne vp. This very time is a time of Church diuision.
For her Pillars must support her, or she cannot be born up. This very time is a time of Church division.
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What followes vpon it? what? why the Church is become Terra liquefacta, there's melting almost in euery part of it Christendome through, melting in all places,
What follows upon it? what? why the Church is become Terra liquefacta, there's melting almost in every part of it Christendom through, melting in all places,
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but not at the same Fire. For in one place Truth melts away from the doctrine of the Church.
but not At the same Fire. For in one place Truth melts away from the Doctrine of the Church.
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In another deuotion and good life melt away from the practise of the Church.
In Another devotion and good life melt away from the practice of the Church.
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In a third all externall meanes, and necessary supply melts away from the maintenance of the Church.
In a third all external means, and necessary supply melts away from the maintenance of the Church.
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And but that I know Hell gates cannot preuaile against it, it melts so fast sometimes, that I should thinke it is,
And but that I know Hell gates cannot prevail against it, it melts so fast sometime, that I should think it is,
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as the world takes it, for a house of butter against the Sunne.
as the world Takes it, for a house of butter against the Sun.
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Well, what's the cause that there should be such melting in the Church? what? why surely there are many causes, would I complaine to you of them.
Well, what's the cause that there should be such melting in the Church? what? why surely there Are many Causes, would I complain to you of them.
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But there are two in the very letter of my Text, and them I cannot bauk.
But there Are two in the very Letter of my Text, and them I cannot bauk.
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But I speake of the Church in generall, and still hope the best of our owne.
But I speak of the Church in general, and still hope the best of our own.
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The One is, that the Ecclesiasticall Pillars, which are the Churches most immediate bearers, are in many places of Christendome but hollow Pillars. And there's no trusting of hollow Pillars with such a weight as the Church is.
The One is, that the Ecclesiastical Pillars, which Are the Churches most immediate bearer, Are in many places of Christendom but hollow Pillars. And there's no trusting of hollow Pillars with such a weight as the Church is.
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And therfore here where God in mercy will stay the melting, t'is NONLATINALPHABET I will make the pillars solid.
And Therefore Here where God in mercy will stay the melting, It is I will make the pillars solid.
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I will not leaue the Church any longer vpon hollow; hypocriticall, and deceiptfull Pillars.
I will not leave the Church any longer upon hollow; hypocritical, and deceitful Pillars.
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The Other is, that the Church ofttimes relyes too much vpon her Pillars, vpon the wisedome, and the power of them.
The Other is, that the Church ofttimes relies too much upon her Pillars, upon the Wisdom, and the power of them.
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And so farre, that sometimes Ego confirmani, God that heares vp the pillars is quite forgotten.
And so Far, that sometime Ego confirmani, God that hears up the pillars is quite forgotten.
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And then whensoeuer shee and her Pillars leaue to rest vp on God, they fall on melting presently, and no wonder.
And then whensoever she and her Pillars leave to rest up on God, they fallen on melting presently, and no wonder.
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But whatsoeuer the Churches Error be, this I am sure will concerne the State, and You. It is not possible in any Christian Commonwealth, that the Church should melt, and the State stand firme.
But whatsoever the Churches Error be, this I am sure will concern the State, and You. It is not possible in any Christian Commonwealth, that the Church should melt, and the State stand firm.
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For there can be no firmenes without Law; and no Lawes can be binding if there be no conscience to obey them;
For there can be no firmness without Law; and no Laws can be binding if there be no conscience to obey them;
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penalty alone could neuer, can neuer do it. And no schoole can teach conscience but the Church of Christ.
penalty alone could never, can never do it. And no school can teach conscience but the Church of christ.
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For whereeuer you finde the Church melt and dissolue, there you shal see consciēce decay. Therefore be Pillars to the Church, and you shalbe Pillars, strong Pillars to the State, and to your selues.
For wherever you find the Church melt and dissolve, there you shall see conscience decay. Therefore be Pillars to the Church, and you shall Pillars, strong Pillars to the State, and to your selves.
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The Third and last Circumstance of the Text is, The Time, that is chosen for both these, both for the execution of Iustice, and establishing the Pillars. And that is a set,
The Third and last Circumstance of the Text is, The Time, that is chosen for both these, both for the execution of justice, and establishing the Pillars. And that is a Set,
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and a conuenient time, euen when he shal receiue the Congregation. For that time I'le take, saith God, and I, saith the King.
and a convenient time, even when he shall receive the Congregation. For that time I'll take, Says God, and I, Says the King.
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The first instant of this time set or taken is Opportunity.
The First instant of this time Set or taken is Opportunity.
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T'is NONLATINALPHABET in the Text. And opportunity is the best moment in all the extension of time. loose it, and loose all.
it is in the Text. And opportunity is the best moment in all the extension of time. lose it, and lose all.
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The right vse of it is one of the things that differences wisedome from folly.
The right use of it is one of the things that differences Wisdom from folly.
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Now a man would thinke that for these things in the Text, all times were times of opportunity.
Now a man would think that for these things in the Text, all times were times of opportunity.
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For can any time be vnfit to doe iustice, to iudge according to right, to beare vp the pillars of State and Church? no sure, there cannot.
For can any time be unfit to do Justice, to judge according to right, to bear up the pillars of State and Church? no sure, there cannot.
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And yet, euen for these, here's both God and the King for opportunity.
And yet, even for these, here's both God and the King for opportunity.
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For here Dauid promises both for God and himselfe, that he will take a conuenient time.
For Here David promises both for God and himself, that he will take a convenient time.
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But then there is a great deale of difference betweene God and the King in taking of it.
But then there is a great deal of difference between God and the King in taking of it.
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For when the King comes to beare vp the State, t'is simply cùm accepero tempus, when I shall take a conuenient time.
For when the King comes to bear up the State, It is simply cùm accepero Tempus, when I shall take a convenient time.
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For no regall power hath any command ouer tim. It can neither force on, nor draw backe, nor make stay of opportunity.
For no regal power hath any command over time. It can neither force on, nor draw back, nor make stay of opportunity.
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Hee must take it when God offers it, or not haue it.
He must take it when God offers it, or not have it.
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And if it be let slip, he cannot promise it shall returne to his hand againe.
And if it be let slip, he cannot promise it shall return to his hand again.
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Nor can this great Court make an Act of Parliament, to stay or reduce it. But when God comes to doe iustice and to beare vp the pillars themselues;
Nor can this great Court make an Act of Parliament, to stay or reduce it. But when God comes to do Justice and to bear up the pillars themselves;
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then cùm accepero tempus is not simply the taking of a conuenient time, but the making of it too.
then cùm accepero Tempus is not simply the taking of a convenient time, but the making of it too.
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And it stands not for eligere but statuere, not for a choyce of time, as if God must waite vpon it; but for appointing of time;
And it Stands not for eligere but statuere, not for a choice of time, as if God must wait upon it; but for appointing of time;
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and making it fit to serue both God and the King. For (saith S. Augustine) Deus non accipit (propriè,) sed gubernat tempora.
and making it fit to serve both God and the King. For (Says S. Augustine) Deus non accipit (propriè,) sed Governor tempora.
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God doth not attend opportunities of time, as if he could not worke without them,
God does not attend opportunities of time, as if he could not work without them,
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but hee gouernes and disposes of time, and occasion, and makes them ready for vs to take them.
but he governs and disposes of time, and occasion, and makes them ready for us to take them.
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Otherwise obsequiae temporum (as Arnobius cals them) the pliantnes of time, will not attend,
Otherwise obsequiae Temporum (as Arnobius calls them) the pliantness of time, will not attend,
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nor bee commanded by vs. So that here God's taking of the time is nothing but God's fitting of the time to vs, and vs to it.
nor be commanded by us So that Here God's taking of the time is nothing but God's fitting of the time to us, and us to it.
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And when he is said to take it, it is for vs, not for himselfe.
And when he is said to take it, it is for us, not for himself.
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Now though God bee at this taking of the time, yet it is not in men to giue it him.
Now though God be At this taking of the time, yet it is not in men to give it him.
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No ability of man or any creature can doe that.
No ability of man or any creature can do that.
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And therefore where the speech is of God, it is absolute, and simply Quum ego, when I shall take it.
And Therefore where the speech is of God, it is absolute, and simply Whom ego, when I shall take it.
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Not I and you, not I from you.
Not I and you, not I from you.
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But out of his owne wisedome he finds it, and out of his owne goodnes he takes it,
But out of his own Wisdom he finds it, and out of his own Goodness he Takes it,
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and by his owne power he vses it, to beare vp the pillars of the Earth.
and by his own power he uses it, to bear up the pillars of the Earth.
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And therefore here in the Text is neuer a Quum tu das, when thou giuest mee an opportunity, but when I take and order time by my selfe.
And Therefore Here in the Text is never a Whom tu das, when thou givest me an opportunity, but when I take and order time by my self.
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And yet let me tell you, that where mans strength can doe nothing to giue God an opportunity to preserue the Earth,
And yet let me tell you, that where men strength can do nothing to give God an opportunity to preserve the Earth,
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and the kingdomes of it from melting, there his weaknes can.
and the kingdoms of it from melting, there his weakness can.
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For as weaknes is the thing that needs, so the time of melting is the opportunity of establishing the pillars of the earth.
For as weakness is the thing that needs, so the time of melting is the opportunity of establishing the pillars of the earth.
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And so God in mercy is often pleased to make it. T'was so Psal. 9. The Lord will minister true iudgement vnto the people:
And so God in mercy is often pleased to make it. Was so Psalm 9. The Lord will minister true judgement unto the people:
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He will be a defence for the oppressed. When will he do this? in opportunitatibus, in the needfull time of trouble; He will be a defence for the oppressed. When will he do this? in opportunitatibus, in the needful time of trouble;
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and that is the melting time. And t'is so in the Text, I beare vp the Pillars of the Earth.
and that is the melting time. And It is so in the Text, I bear up the Pillars of the Earth.
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When doth hee beare them? Quum terra liquefacta est, when States shake and seeme to be dissoluing.
When does he bear them? Whom terra liquefacta est, when States shake and seem to be dissolving.
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And since our sufficiency can giue Gods wisdome no opportunity; but yet our weaknes giues his mercy opportunity enough;
And since our sufficiency can give God's Wisdom no opportunity; but yet our weakness gives his mercy opportunity enough;
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it is manifest, that no one thing is more necessary for preseruation against the melting of a kingdome,
it is manifest, that no one thing is more necessary for preservation against the melting of a Kingdom,
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then humble and heartie prayer, that God will come alwayes in to that opportunity which our weaknes makes.
then humble and hearty prayer, that God will come always in to that opportunity which our weakness makes.
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And now because God doth often take vnto himselfe second meanes, and vses them in time, to watch ouer the oportunity which himselfe giues, here's a touch in the Text for that too,
And now Because God does often take unto himself second means, and uses them in time, to watch over the opportunity which himself gives, here's a touch in the Text for that too,
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when this fit time of bearing vp of the pillars of the Earth comes.
when this fit time of bearing up of the pillars of the Earth comes.
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And that is (as S. Basil and some others read it) at the Receiuing of the Congregation, that is,
And that is (as S. Basil and Some Others read it) At the Receiving of the Congregation, that is,
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when the people shall meet in the Synagogue to pray, & praise God:
when the people shall meet in the Synagogue to pray, & praise God:
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or, when the Honorable and the selected of the people shalbe summon'd, & gathered together in the name of the Lord,
or, when the Honourable and the selected of the people shall summoned, & gathered together in the name of the Lord,
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for Counsell or Iustice. For no time so fit to honor God, none to execute Iustice; none to beare vp the pillars of the Earth;
for Counsel or Justice For no time so fit to honour God, none to execute justice; none to bear up the pillars of the Earth;
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as when the Congregation is receiued to meet, and consider and weigh all those things which make for the honor and safety of a kingdome And beginning that seruice with Gods:
as when the Congregation is received to meet, and Consider and weigh all those things which make for the honour and safety of a Kingdom And beginning that service with God's:
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For God forbid this Honourable Councell of State should sit downe and begin any where els then at God.
For God forbid this Honourable Council of State should fit down and begin any where Else then At God.
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Now the great Congregation among the Iewes was the Sanedrim. And the going vp of the Tribes to Ierusalem, was first to giue thanks vnto the Lord, and then to sit downe on the seate of iudgement.
Now the great Congregation among the Iewes was the Sanhedrin. And the going up of the Tribes to Ierusalem, was First to give thanks unto the Lord, and then to fit down on the seat of judgement.
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Psal. 122. And Ierusalem at that time was the seat both of Religion and the State. Psalm 122. And Ierusalem At that time was the seat both of Religion and the State.
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Differences I know there are many between vs and them, our gouernment & theirs, but not in this, That the Tribes are assembled and come vp to one place;
Differences I know there Are many between us and them, our government & theirs, but not in this, That the Tribes Are assembled and come up to one place;
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Nor in this, That they come vp first to giue thankes to God, before they possesse the seate of iudgement; Nor in this much, that there is a Session, a Conuocation for Religion, aswell as Parliament for State.
Nor in this, That they come up First to give thanks to God, before they possess the seat of judgement; Nor in this much, that there is a Session, a Convocation for Religion, aswell as Parliament for State.
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But to leaue them, and come to our owne.
But to leave them, and come to our own.
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This great Councell of the Kingdome, this Congregation is neuer receiued to meeting, but about the Pillars of the State, the Lawes, and the Gouernement.
This great Council of the Kingdom, this Congregation is never received to meeting, but about the Pillars of the State, the Laws, and the Government.
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That by the Lawes there might be Iudgement according to right; and by the Gouernement the Pillars may both beare and bee borne. I say beare, and be borne. For though in the text it be, I beare vp the Pillars.
That by the Laws there might be Judgement according to right; and by the Government the Pillars may both bear and be born. I say bear, and be born. For though in the text it be, I bear up the Pillars.
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That is, I at al times; and I in some cases, where none can but I;
That is, I At all times; and I in Some cases, where none can but I;
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and I when all forsake saue I;
and I when all forsake save I;
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yet that is not so to be taken, as if the people were not bound to beare vp the Pillars, aswell as the Pillars them.
yet that is not so to be taken, as if the people were not bound to bear up the Pillars, aswell as the Pillars them.
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No, for there's no question but they are bound, and strictly bound too, Rom. 13. And certaine it is no State can flourish,
No, for there's no question but they Are bound, and strictly bound too, Rom. 13. And certain it is no State can flourish,
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if there be not mutuall support betweene the Earth and the Pillars: if it faile of either side, there's some melting or other presently.
if there be not mutual support between the Earth and the Pillars: if it fail of either side, there's Some melting or other presently.
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For the strength of a King is in the multitude of his people. Prou. 14. His supply, and his defence is there.
For the strength of a King is in the multitude of his people. Prou. 14. His supply, and his defence is there.
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And the stregth of a People is in the honour and renowne of their King: His very name is their shield among the Nations;
And the strength of a People is in the honour and renown of their King: His very name is their shield among the nations;
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and they must make accompt to beare, if they will be borne. And this is read in the very Dictates of Nature for gouernement.
and they must make account to bear, if they will be born. And this is read in the very Dictates of Nature for government.
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For no man cuer saw a building of State, but the Pillars which beare vp it, are borne by the Earth.
For no man cuer saw a building of State, but the Pillars which bear up it, Are born by the Earth.
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Now God and the King doe both receiue this Congregation, and in fitnesse of time, and yet with a difference too.
Now God and the King do both receive this Congregation, and in fitness of time, and yet with a difference too.
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For the King receiues the Congregation to consult, and a duise with it; but God receiues it, to direct, and to blesse it.
For the King receives the Congregation to consult, and a duise with it; but God receives it, to Direct, and to bless it.
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And God with his blessing is neuer wanting to vs at these and the like times,
And God with his blessing is never wanting to us At these and the like times,
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if we bee not wanting to Him, and our selues.
if we be not wanting to Him, and our selves.
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And thus you haue seene in what state the kingdome of Israel was in Dauids time;
And thus you have seen in what state the Kingdom of Israel was in David time;
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and how easie it is for any kingdome to be in the like; in a melting, and a dissoluing estate.
and how easy it is for any Kingdom to be in the like; in a melting, and a dissolving estate.
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You haue likewise seene what Remedy was then, and what Preuention is now to bee thought of against this melting.
You have likewise seen what Remedy was then, and what Prevention is now to be Thought of against this melting.
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This both Remedy, and Preuention consists especially in impartial distribution of Iustice to the people; and in Gods gracious and powerfull supporting of the pillars of the State.
This both Remedy, and Prevention consists especially in impartial distribution of justice to the people; and in God's gracious and powerful supporting of the pillars of the State.
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The time for this neuer so fit, as when the Congregation is receiued by the King to consultation, and by God to blessing.
The time for this never so fit, as when the Congregation is received by the King to consultation, and by God to blessing.
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It is not much which I haue more to say.
It is not much which I have more to say.
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The Congregation is now ready to be receiued. The very Receiuing it ioynes it with the fitnesse of opportunity. For it is the Kings opportunity to blesse his people with Iustice and Iudgement; and it is Gods opportunity to beare vp both King and Peeres, both greater,
The Congregation is now ready to be received. The very Receiving it joins it with the fitness of opportunity. For it is the Kings opportunity to bless his people with justice and Judgement; and it is God's opportunity to bear up both King and Peers, both greater,
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and lesser pillars of the State. My text deliuers a promise of both. For'tis Dauids speech for himselfe, and for God.
and lesser pillars of the State. My text delivers a promise of both. Fortis David speech for himself, and for God.
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I'le doe both, saith God, and I, saith the King. Now you may not distrust this promise on either side;
I'll do both, Says God, and I, Says the King. Now you may not distrust this promise on either side;
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neither on Gods, nor Dauids. Not on Gods side. For that is Infidelity.
neither on God's, nor David. Not on God's side. For that is Infidelity.
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Nor on the Kings. For what hath he done that can cause misbeliefe? or what hath hee not done,
Nor on the Kings. For what hath he done that can cause misbelief? or what hath he not done,
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and that aboue his yeeres, that may not merit, and challenge beliefe of all?
and that above his Years, that may not merit, and challenge belief of all?
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And for the comfort of this Kingdome, and all that dwell therein, the seruice of the day, which was first designed for this businesse, seemes to mee to prophecie, that another Hezekiah, a wise,
And for the Comfort of this Kingdom, and all that dwell therein, the service of the day, which was First designed for this business, seems to me to prophecy, that Another Hezekiah, a wise,
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and a religious King hath begun his Reigne.
and a religious King hath begun his Reign.
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For the first Lesson appointed in the Church for Euening Prayer that day, is 4. Reg. 18. which begins the story of Hezekiah. Hezekiah was twenty fiue yeeres old when hee began to reigne. There's his age.
For the First lesson appointed in the Church for Evening Prayer that day, is 4. Reg. 18. which begins the story of Hezekiah. Hezekiah was twenty fiue Years old when he began to Reign. There's his age.
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What did he when hee came first into the Throne? Why one of his first workes was, Hee gathered the Princes of the Citie (there was the receiuing of the Congregation ) and so went vp to the house of the Lord.
What did he when he Come First into the Throne? Why one of his First works was, He gathered the Princes of the city (there was the receiving of the Congregation) and so went up to the house of the Lord.
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After this, what was the course of his life? It followes; He claue to the Lord, and departed not from him.
After this, what was the course of his life? It follows; He clave to the Lord, and departed not from him.
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(And I hope I may make a prophecie of that which followes.) So that there was none like him among the kings of Iudah,
(And I hope I may make a prophecy of that which follows.) So that there was none like him among the Kings of Iudah,
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neither were there any such before him. neither were there any such before him.
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And thus is our Hezekiah come this day to receiue this great Congregation in the Name of the Lord.
And thus is our Hezekiah come this day to receive this great Congregation in the Name of the Lord.
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Let vs therefore end with Prayer vnto God. That he would blesse both the King and the State.
Let us Therefore end with Prayer unto God. That he would bless both the King and the State.
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That this Kingdome may neuer be Terra liquefacta, like molten and dissolued Earth.
That this Kingdom may never be Terra liquefacta, like melted and dissolved Earth.
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That if at any time for our sins it begin to melt, and wash away, the remedy may be forth with applied.
That if At any time for our Sins it begin to melt, and wash away, the remedy may be forth with applied.
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That Iustice and Iudgment may be giuen according to right. That the pillars of the Earth may bee borne vp;
That justice and Judgement may be given according to right. That the pillars of the Earth may be born up;
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the inferiour and subordinate pillars by the King, and both the King as the Master-pillar, and they by God.
the inferior and subordinate pillars by the King, and both the King as the Master pillar, and they by God.
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That all this may be done in fit and conuenient time. That God would make fit the time, and then giue the King and the State,
That all this may be done in fit and convenient time. That God would make fit the time, and then give the King and the State,
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and this great Councell all wisedome to lay hold of it.
and this great Council all Wisdom to lay hold of it.
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That this great Congregation may bee in the fitnesse of time. That God would be pleased to receiue and blesse it.
That this great Congregation may be in the fitness of time. That God would be pleased to receive and bless it.
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That the King will be pleased to receiue and grace it.
That the King will be pleased to receive and grace it.
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That it will be pleased to receiue the King, according to his desert, and their dutie, with loue, honour, and necessary supplies.
That it will be pleased to receive the King, according to his desert, and their duty, with love, honour, and necessary supplies.
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That so he may beare vp this Kingdome, and the honour of it with comfort;
That so he may bear up this Kingdom, and the honour of it with Comfort;
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and bee a strong and a lasting pillar, to support both it and vs, in the true worship of God, and all inferiour blessings.
and be a strong and a lasting pillar, to support both it and us, in the true worship of God, and all inferior blessings.
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That he may dwell before God for euer; and that God would prepare his louing mercy and faithfulnesse, that they may preserue him.
That he may dwell before God for ever; and that God would prepare his loving mercy and faithfulness, that they may preserve him.
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That all the blessings of Grace may attend him and this Congregation in this life;
That all the blessings of Grace may attend him and this Congregation in this life;
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and all the blessings of Glory crowne both Him and vs in the life to come.
and all the blessings of Glory crown both Him and us in the life to come.
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And this Christ for his infinite mercy grant vnto vs: To whom, &c. FINIS.
And this christ for his infinite mercy grant unto us: To whom, etc. FINIS.
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